Lexical Summary egkratés: Self-controlled, temperate Original Word: ἐγκρατής Strong's Exhaustive Concordance temperate. From en and kratos; strong in a thing (masterful), i.e. (figuratively and reflexively) self-controlled (in appetite, etc.) -- temperate. see GREEK en see GREEK kratos HELPS Word-studies Cognate: 1468 egkratḗs(see 1466 /egkráteia) – properly, self-controlled – literally, "mastered from within" (used only in Tit 1:8); "originally, 'having power over; possessed of'; hence, 'controlling, keeping in hand,' . . . 'temperance' " (WS, 1074). See 1466 (enkrateia). NAS Exhaustive Concordance Word Originfrom en and kratos Definition strong, master of, self-controlled NASB Translation self-controlled (1). Thayer's Greek Lexicon STRONGS NT 1468: ἐγκρατήςἐγκρατής (see ἐν, III. 3), ἐγκρατες (κράτος); 1. properly, equivalent to ὁ ἐν κράτει ὤν, strong, robust: Aeschylus, Thucydides, and following. 2. having power over, possessed of (a thing), with a genitive of the object; so from (Sophocles and) Herodotus down. 3. mastering, controlling, curbing, restraining: ἀφροδισιων, Xenophon, mere. 1, 2, 1; ἠδωνης, ibid. 4, 5, 10; ἑαυτοῦ, Plato; absolutely (without a genitive), controlling oneself, temperate, continent, ((Aristotle, eth. Nic. 7, 4, p. 1146{b}, 10ff); Sir. 26:15; Wis. 8:21; Philo de Jos. § 11): Titus 1:8. The adjective in Titus 1:8 portrays a person who has mastery over personal desires, emotions, and habits. It is not mere temperament or willpower; it is an inner governance that brings thoughts, affections, and actions under godly order. Scriptural Occurrence and Context The single New Testament use appears in Paul’s list of elder qualifications: “but hospitable, a lover of good, self-controlled, upright, holy, and disciplined” (Titus 1:8). Set beside relational virtues (“hospitable”) and moral qualities (“upright,” “holy”), self-control functions as the hinge that keeps the others from excess or neglect. Paul places it between outward love of what is good and inward discipline, indicating balance in both public and private life. Theological Themes 1. Dominion under God: Scripture affirms humanity’s call to rule creation (Genesis 1:28). Self-control is personal dominion exercised first over one’s own faculties before exercising stewardship elsewhere. Relationship to the Fruit of the Spirit While Titus 1:8 uses the adjective, Galatians 5:23 lists self-control as Spirit-produced fruit. The overlap shows that the virtue required for leadership is the same quality the Spirit supplies to every believer. Church officers model what the Spirit intends for the entire body. Examples of Self-Control in Scripture • Joseph fleeing Potiphar’s wife (Genesis 39:9). Historical Background Greek moralists prized self-control as a civic virtue, yet often pursued it through human philosophy or asceticism. Paul appropriates the term, but grounds it in redemption and the Spirit’s power, distinguishing Christian restraint from Stoic detachment. Early church fathers such as Clement of Alexandria linked it to moderation in food, speech, and sexuality, always subordinated to love for Christ. Practical Ministry Applications • Preachers: A controlled tongue guards orthodoxy and charity (James 3:1-12). Implications for Church Leadership An overseer lacking self-control endangers doctrine (impulsive teaching), relationships (unchecked anger), and stewardship (financial mismanagement). Conversely, a self-controlled leader: Self-Control and Spiritual Formation Spiritual disciplines shift the seat of control from impulse to communion with God. Practices include: 1. Solitude and silence—stilling reactive speech. Conclusion The single occurrence of this adjective crystallizes a fundamental Christian virtue: the Spirit-empowered capacity to keep body, mind, and will under the lordship of Christ. In elders it safeguards the flock; in every believer it safeguards the witness of the gospel. |
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